Proverbs 6:21
Bind them continually on your heart, and tie them about your neck.
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EXPOSITORY (ENGLISH BIBLE)
(21) Bind them continually upon thine heart.—See above on Proverbs 3:3.

6:20-35 The word of God has something to say to us upon all occasions. Let not faithful reproofs ever make us uneasy. When we consider how much this sin abounds, how heinous adultery is in its own nature, of what evil consequence it is, and how certainly it destroys the spiritual life in the soul, we shall not wonder that the cautions against it are so often repeated. Let us notice the subjects of this chapter. Let us remember Him who willingly became our Surety, when we were strangers and enemies. And shall Christians, who have such prospects, motives, and examples, be slothful and careless? Shall we neglect what is pleasing to God, and what he will graciously reward? May we closely watch every sense by which poison can enter our minds or affections.The thought of Proverbs 3:3 is carried step further. No outward charm, but the law of obedience, shall give safety to the traveler, when he sleeps or when he wakes. 20-23. (Compare Pr 1:8; 3:3, &c.). Bind them continually upon thine heart; constantly remember and duly consider them.

Tie them about thy neck: see on Proverbs 1:9 3:3. Bind them continually upon thine heart,.... Not upon the head or arm, as the words of the law were to be bound, Deuteronomy 6:3; to which there seems to be an allusion; and which may confirm the sense of the words given, that this respects the law of God itself, and the precepts of it, instructed in by parents; but they should be bound upon the heart, and have an abiding place in the understanding, affections, memory, and will;

and tie them about thy neck; as an ornament, instead of a necklace of pearl, or chains of gold; they should be so far from being thought burdensome and troublesome, that they should be reckoned comely and graceful; see Proverbs 1:9.

Bind them continually upon thine {i} heart, and tie them about thy neck.

(i) Pr 3:3.

EXEGETICAL (ORIGINAL LANGUAGES)
21. heart … neck] See Proverbs 3:3, note. Perhaps there is also the idea of an amulet or charm tied round the neck. See next verse.Verse 21. - This verse recalls also Proverbs 3:3, and reminds us of the use of the phylacteries, or tefellim, common among the Jews of our Lord's time, and the practice of binding which upon various parts of the person may have had its origin in this and such like passages. The "tying about" the neck may suggest the use of amulets, an Oriental custom, to ward off evil, but it is more likely that it refers to the wearing of ornaments. Them; i.e. the commandment and law of father and mother respectively, expressed in the Hebrew by the suffix -em, in the verb kosh'rem, equivalent to liga ea, and again in ondem, equivalent to vinci ea. (For the personal use of this figure, see Song of Solomon 8:6.) Tie them; Hebrew, ondem. The verb anad, "to tie," only occurs twice as a verb - here and in Job 31:36. Lee prefers "to bind;" Delitzsch, however, states that it is equivalent to the Latin circumplicare, "to wind about." The meaning of this and similar passages (cf. Proverbs 7:3; Exodus 13:9; Deuteronomy 6:8; Deuteronomy 11:13) is that the commandment, precept, law, or whatever is intended, should be always present to the mind. The heart suggests that they are to be linked to the affections, and the neck that they will be an ornament decking the moral character. With the 14th verse the description terminates. A worthless and a wicked person is he who does such things. The point lies in the characteristic out of which the conclusion is drawn: therefore his ruin will suddenly come upon him, etc. Regarding איד, the root-meaning of which is illustrated by Amos 2:13, vid., at Proverbs 1:26. פּתאם is an old accus. of an absol. פּתא, of the same meaning as פּתע, used as an adverbial accus., both originating in the root-idea of splitting, opening, breaking out and breaking forth. "Shall be broken to pieces" (as a brittle potter's vessel, Psalm 2:9; Isaiah 30:14; Jeremiah 29:11) is a frequent figure for the destruction (שׁבר) of an army (cf. Arab. ânksar âljysh), of a city or a state, a man. ואין continues the ישּׁבר as Proverbs 29:1 : there shall be as it were no means of recovery for his shattered members (Fl.). Without the Vav this אין מרפּא would be a clause conceived of accusatively, and thus adverbially: without any healing.
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